13th Sunday in Ordinary Time, Cycle C (다해 연중 제13주일)


1st Reading: 1 Kings 19:16b, 19-21

Elijah’s encounter with God
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[The Lord said to Elijah:] [16b] “Elisha the son of Shaphat of Abel-meholah you
shall anoint to be prophet in your place.” 

The call of Elisha
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[19] So he departed from thee, and found Elisha the son of Shaphat, who was
ploughing, with twelve yoke of oxen before him, and he was with the twelfth.
Elijah passed by him and cast his mantle upon him. [20] And he left the oxen,
and ran after Elijah, and said, “Let me kiss my father and my mother, and then I
will follow you.” And he said to him, “Go back again; for what have I done to 
you?” [21] And he returned from following him, and took the yoke of oxen, and
slew them, and boiled their flesh with the yokes of the oxen, and gave it to the
people, and they ate. Then he arose and went after Elijah, and ministered to him.

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Commentary: 

15-18. It is important to note that the “anointing” given to the prophet Elisha is on 
a par with that given to the kings – and that there is already a reference here to
the remnant of Israel (cf. Is 4:3).

19-21. Elisha’s response to Elijah’s call is quite exemplary: he leaves everything 
behind and puts himself at the disposal of the prophet. That will be how the
apostles respond to Christ (cf. Mt 4:20, 22; etc.), and it should be how anyone
responds when the Lord calls him or her to a mission which involves leaving
everything. But the call issued by Jesus is more pressing than Elijah’s, as can
be seen from the Gospel passage where Jesus, in response to someone who 
says, “I will follow you, Lord; but let me first say farewell to those at my home,”
replies, “No one who puts his hand to the plough and looks back is fit for the 
kingdom of God” (Lk 9:61-62). Obedience to a call involves a radical self-
surrender: “Detach yourself from people and things until you are stripped of 
them. For, says Pope St Gregory, the devil has nothing of his own in this world,
and naked he comes to battle. If you go clothed to fight him, you will soon be
pulled to the ground: for he will have something to catch you by” (Bl. J.
Escriva, The Way, 149).

The name “Elisha” means “My God saves” and it epitomizes this prophet, just
as the name “Elijah” catches the essence of that prophet’s message: “My God
is the Lord.”

2nd Reading: Galatians 5:1, 13-18

Christian Liberty
------------------------
[1] For freedom Christ has set us free; stand fast therefore, and do
not submit again to a yoke of slavery.

The Fruits of the Spirit and the Works of the Flesh
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[13] For you were called to freedom, brethren; only do not use your
freedom as an opportunity for the flesh, but through love be servants
of one another. [14] For the whole law is fulfilled in one word, "You
shall love your neighbor as yourself." [15] But if you bite and devour
one another take heed that you are not consumed by one another.

[16] But I say, walk by the Spirit, and do not gratify the desires of
the flesh. [17] For the desires of the flesh are against the Spirit,
and the desires of the Spirit are against the flesh; for these are
opposed to each other, to prevent you from doing what you would.
[18] But if you are led by the Spirit you are not under the law.

*********************************************************************************************
Commentary:

1-3. The Law of Moses, which was divinely revealed, was something good;
it suited the circumstances of the time. Christ came to bring this Law
to perfection (cf. notes on Mt 5:17-19 and Gal 5:14-15). All the
elaborate legal and ritual prescriptions in the Mosaic Law were laid
down by God for a specific stage in Salvation History, that is, the
stage which ended with the coming of Christ. Christians are under no
obligation to follow the letter of that Law (cf. St Thomas Aquinas,
"Summa Theologiae", I-II, q. 108, a.3 ad 3).

1-3. 신성하게 계시되었던 모세의 율법은 선한 그 무엇이었으며, 그리고 
이 법은 그 시기의 여건들에 적합하였습니다. 그리스도께서 바로 이 율법을 
완미(perfection) 쪽으로 가져가기 위하여 오셨습니다 (마태오 복음서 5,17-19와 
갈라팅아 5,14-15에 대한 주석들을 참조하라). 모세 율법에 있는 모든 정교한 
그리고 의식적(ritual) 규정들은 구원 역사에 있어 한 구체적 단계, 즉, 그리스도의 
오심과 함께 끝나는 바로 그 단계를 위하여 하느님에 의하여 규정되었습니다. 
그리스도인들은 바로 이 율법의 글자를 뒤따라야 하는 아무런 의무 아래에 
있지 않습니다 [성 토마스 아퀴나스(St. Thomas Aquinas), "신학 대전
(Summa Theologica)", I-II, q. 108, a.3 ad 3].

Although in this letter to the Galatians the Apostle is emphasizing, as
we have seen, freedom from the Law of Moses, obviously this liberation
cannot be entirely disconnected from freedom in general. If someone
submits to circumcision after being baptized, it amounts to subjecting
oneself to a series of practices which have now no value and to
depriving oneself of the fruits of Christ's Redemption. In other words,
subjection to the Law brings with it a loss of freedom in general. Paul
is using the full might of his apostolic authority when he says, "If
you receive circumcision, Christ will be of no advantage to you."
Christ's Redemption alone is effective; it has no need of the rites of
the Old Testament.

비록 갈라티아인들에게 보낸 이 서간에서 이 사도가, 우리가 이미 보았듯이, 
모세의 율법으로부터 자유로움(freedom)을 강조하기는 하나, 분명하게 바로 이 
해방(liberation)은  일반적으로 자유로움(freedom)으로부터 전적으로 끊어질
(be disconnected) 수 없습니다. 만약에 어떤 자가 세례를 받은 후에 할례 쪽으로 
복종하면, 그것은 이제 아무런 가치를 가지지 못하는 관습(practices)들의 일련 
쪽으로 스스로 복종함에 이르는 것이고, 그리하여 그리스도의 속량의 열매들을 
자기 자신으로부터 탈취하는 것입니다. 달리 말하여, 모세 율법 쪽으로 복종은 
이 복종과 함께 일반적으로 자유로움의 어떤 상실을 가져다 줍니다. 바오로(Paul)는, 
자신이 "만약에 여러분이 할례를 받는다면 그리스도는 여러분에게 아무 소용이 없을 
것입니다"라고 말할 때에, 자신의 사도의 권위의 최대의 힘(full might)을 사용하고 
있습니다. 오직 그리스도의 속량만이 효능이 있으며, 그리하여 이 속량은 구약 
성경의 의식(rites)들에 대한 어떠한 필요성(need)도 가지지 않습니다.

14-15. To prepare the way for the coming of the Redeemer, God revealed
to the chosen people the fundamental principles of the natural law,
because, as a result of original sin and personal sins, mankind's
knowledge of these principles have been obscured and weakened. The ten
commandments which he revealed to Moses (Ex 20:1-21; Deut 5:6-22)
traced out very clearly the way to follow to please God and be saved
(cf. Lev 18:5; Neh 9:29; etc.).

14-15. 구속주(Redeemer)의 오심을 위한 길을 준비하기 위하여, 하느님께서는 
선택된 백성에게 자연법(the natural law)의 근본 원리들을 계시하셨는데, 
왜냐하면, 원죄(original sin)와 본죄(personal sins)들의 한 결과로서, 이들 
원리들에 대한 인류의 지식이 이미 모호하게 되고 그리하여 약하게 되었기 
때문입니다. 당신께서 모세에게 드러내셨던 십계명들(탈출 20,1-21; 
신명 5,6-22)은 하느님을 즐겁게 하기 위하여 그리하여 구함을 받기 위하여 
뒤따라야 하는 길(the way)을 매우 분명하게 그렸습니다(traced out)
(레위 18,5; 느헤미야 9,29 등을 참조하라).

When the Savior came, the Decalogue continued in force, because it was
part of the natural law. Indeed, Christ reinforced it and showed that
the key to and essence of the ten commandments is Love--love of God,
which necessarily brings with it love of neighbor (cf. notes on Mt 22:
34-40 and Jn 13:34-35).

이 구속주께서 오셨을 때에, 십계명은 계속 구속력이 있었는데, 왜냐하면 그것은 
자연법의 일부였기 때문입니다. 정말로 그리스도께서 이 법을 강화하셨고 
그리고 이 십계명 쪽으로 열쇠(key)는 그리고 이 십계명의 본질(essence)은, 
그것과 함께 이웃에 대한 사랑(love of neighbor)을 필연적으로 가져다 주는, 
하느님에 대한 사랑(love of God)을 말하는, 사랑(Love)입니다(마태오 복음서 
제22장 및 요한 복음서 13,34-35에 대한 주석들을 참조하라)..

"It might also be asked", St Augustine comments, "why the Apostle here
speaks only of love of neighbor, saying that this way the whole Law is
fulfilled [...], when in fact charity is perfect only if one practices
the two precepts of love of God and love of neighbor [...]. But who
can love his neighbor, that is, all men, as himself, if he does not
love God, since it is only by God's precept and gift that one can love
one's neighbor? So, since neither precept can be kept unless the other
be kept, it is enough to mention one of them" ("Exp. in Gal.", 45).
See also the note on Rom 13:8-10.

성 아우구스티노(St. Augustine)는 다음과 같이 주석합니다: "왜 이 사도가 
여기서, 비록 사실, 우리가 하느님에 대한 사랑과 이웃에 대한 사랑이라는 
두 개의 규범들을 실천할 때에만 오로지 애덕(charity)이 완미하게 될(is 
perfect) 수 있음에도 불구하고 [...],(*) 바로 이러한 방식으로 율법 전체가 
구현된다고 말함으로써 [...], 오로지 이웃에 대한 사랑만을 말하는지가 또한 
질의될 수도 있습니다. 그러나 도대체 누구가, 왜냐하면 어떤 자가 자신의 
이웃을 사랑할 수 있는 것은 오로지 하느님의 규범(precept)과 선물(gift)에 
의하여서만이기 때문에, 만약에 그가 하느님을 사랑하지 않으면, 자신의 
이웃을, 즉, 모든 사람들을, 자기 자신으로서 사랑할 수 있겠는지요? 그래서, 
왜냐하면 만약에 다른 규범이 준수되지 않으면, 어느 규범도 준수되지 않기 
때문에, 그들 중의 하나를 말하는 것은 충분합니다" [성 아우구스티노
(St. Augustine), "Exp. in Gal.", 45]. 또한 로마서 13,8-10에 대한 주석을 
보십시오.

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(*) 번역자 주: 왜냐하면, 애덕(charity)이 신성적 사랑(divine love)에 포함되기 
때문이다. 이에 대하여서는 다음의 글을 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1691.htm <----- 필독 권고
-----

17-21. The fall of Adam and Eve left us with a tendency to seek created
things for our own pleasure, instead of using them to lead us to God.
The desires of the flesh make their appearance, urges which are at odds
with God and with all that is noble in our personality. But when grace
enters our soul and justifies us, we share in the fruits of the
Redemption wrought by Christ and we are enabled to conquer our
concupiscence and life according to the flesh.

17-21. 아담과 하와의 타락은 창조된 사물들을, 우리를 하느님 쪽으로 
인도하도록 사용하는 대신에, 우리의 고유한 즐거움을 위하여 추구하는 
한 경향(a tendency)을 우리에게 남겼습니다. 육의 욕망(desires)들은 
그들의 모습을 드러내고, 하느님과 그리고 우리의 인격성(personality)에 
있어 고귀한 모든 것과 조화하지 못하는 바를 재촉합니다. 그러나 은총
(grace)(*1)이 우리의 영혼 안쪽으로 들어와 그리하여 우리를 
의롭게 되게(justifies) 할 때에 비로소(*2), 우리는, 그리스도에 의하여 
성취된, 이 속량(the Redemption)의 열매들을 함께 나누며 그리하여 우리는 
우리의 사욕(私慾)/사욕편정(私慾偏情)(concupiscence)(*3) 및 육에 
따른 삶을 정복하는 것이 허락됩니다.

-----
(*1) 번역자 주: 은총(grace)의 정의(definition)는 다음에 있으니 꼭 읽도록 
하라:
http://ch.catholic.or.kr/pundang/4/soh/1555.htm 

(*2) 번역자 주: 의화(의롭게 됨)(justification)에 대한 가톨릭 교회 교리서 
제1991항의 가르침은 다음의 글[제목: 수용(受容)된 올바름(rectitude) 
안에서만 오로지 의화가 가능하다]에 있으니 꼭 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1689.htm

(*3) 번역자 주: 영어로 "concupiscence"로 번역되는 용어의 우리말 번역 
오류에 대한 지적의 글은 다음에 있으니 꼭 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1310.htm
-----

The vices referred to in vv. 19-21 have their roots in something much
deeper--life "of the flesh". And, St Augustine asserts, "it is said
that someone lives according to the flesh when he lives for himself.
Therefore, in this case, by 'flesh' is meant the whole person. For
everything which stems from a disordered love of oneself is called work
of the flesh" ("The City of God", 14, 2).

제19-21절들에서 언급되고 있는 악덕(vices)들은, "육의(of flesh)" 삶이라는, 
훨씬 더 깊은 그 무엇에 그들의 뿌리를 가지고 있습니다. 그리하여, 성 
아우구스티노(St. Augustine)는 "어떤 자가, 그가 자기 자신을 위하여 살 때에, 
육에 따라 산다고 말해진다. 그러므로, 바로 이 경우에 있어, '육(flesh)"에 
의하여 해당 인격 전체을 의미하게 된다. 이는 자기 자신에 대한 어떤 무질서한
(disordered) 사랑으로부터 솟아나오는 모든 것은 육의 일이라고 불리기 
때문이다"라고 확언합니다. [성 아우구스티노 (St. Augustine), "하느님의 도성
(The City of God", 14, 2]

This is why we find included in the "works of the flesh" not only sins
of impurity (v. 19) and faults of temperance (v. 21 ) but also sins
against the virtues of religion and fraternal charity (v. 20).

바로 이것이 "육의 일들" 안에서 부정(impurity)의 죄들(제21절)과 절제의 
결함들(제22절)뿐만이 아니라 또한 경신덕(religion)과 형제적 애덕(fraternal 
charity)이라는 덕들에 반하는 죄들도 또한 포함됨을 우리가 발견하는 바로 
그 이유입니다. 

"Significantly, when speaking of 'the works of the flesh' Paul mentions
not only 'immorality [fornication], impurity, licentiousness [...],
drunkenness, carousing'--all of which objectively speaking are
connected with the flesh; he also names other sins which we do not
usually put in the 'carnal' or 'sexual' category --'idolatry, sorcery,
enmity, strife, jealousy, anger, envy' [...]. All these sins are the
outcome of 'life according to the flesh', which is the opposite
to 'life according to the spirit"' (John Paul 11, "Address", 7 January
1981).

"괄목할만 하게, '육의 일들"에 대하여 말할 때에 바오로(Paul)는, 그들의 
모두가 객관적으로 말하여 육과 연결된, '부도덕성(immorality) [사통
(fornication)], 불순(impurity), 방종(licentiousness), [...], 만취(drunkeness), 
흥청대는 술마시가(carousing)'뿐만이 아니라, 또한 그는, 우리가 '육의(carnal)' 
혹은 '성적(sexual)' 범주 안에 통상적으로 두지 않는, '우상 숭배(idolatry), 마술
(sorcery), 적개심(enmity), 경쟁 행위(strife), 시기(jealousy), 분노(anger), 
질투(envy)' [...] 등의 다른 죄들의 이름을 댑니다. 이들 죄들 모두는, '영에 
따른 삶'에 상반되는, '육에 따른 삶'의 결과입니다 [요한 바오로 2세 교황
(John Paul II), "Address", 7 January 1981].

Therefore, as the Apostle says, anyone who in one way or other
obstinately persists in his sin will not be able to enter the Kingdom
of heaven (cf. 1 Cor 6:9-10; Eph 5:5).

그러므로, 이 사도가 말하듯이, 어떻게든 자신의 죄를 완고하게 고집하는 
어떠한 자라도 하늘 나라(the Kingdom of heaven, 즉, 천국)(*)에 들어갈 
수 없을 것입니다(1코린토 6,9-10; 에페소 5,5를 참조하라).

-----
(*) 번역자 주: "천당(heaven)"이 "천국(the Kingdom of heaven, 즉, 
하늘 나라)"의 옛말이 결코 아님에 대한 구체적인 확인의 글은 다음에 있으니, 
꼭 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1661.htm 
-----
　

Gospel Reading: Luke 9:51-62

Some Samaritans Refuse to Receive Jesus
---------------------------------------
[51] When the days drew near for Him (Jesus) to be received up, He set
His face to go to Jerusalem. [52] And He sent messengers ahead of Him,
who went and entered a village of the Samaritans, to make ready for
Him; [53] but the people would not receive Him, because His face was
set toward Jerusalem. [54] And when His disciples James and John saw
it, they said, "Lord, do You want us to bid fire come down from Heaven
and consume them?" [55] But He turned and rebuked them. [56] And they
went on to another village.

The Calling of Three Disciples
------------------------------
[57] As they were going along the road, a man said to Him (Jesus), "I
will follow you wherever You go." [58] And Jesus said to him, "Foxes
have holes, and birds of the air have nests; but the Son of Man has
nowhere to lay His head." [59] To another He said, "Follow Me." But
he said, "Lord, let me first go and bury my father." [60] But He said
to him, "Leave the dead to bury their own dead; but as for you, go and
proclaim the Kingdom of God." [61] Another said, "I will follow You,
Lord; but let me first say farewell to those at my home." [62] Jesus
said to him, "No one who puts his hand to the plough and looks back is
fit for the Kingdom of God."

*********************************************************************************************
Commentary:

51. "When the days drew near for Him to be received up": these words
refer to the moment when Jesus will leave this world and ascend into
Heaven. Our Lord will say this more explicitly during the Last Supper:
"I come from the Father and have come into the world; again, I am
leaving the world and going to the Father" (John 16:28). By making His
way resolutely to Jerusalem, towards His Cross, Jesus freely complies
with His Father's plan for His passion and death to be the route to His
resurrection and ascension.

52-53. The Samaritans were hostile towards the Jews. This enmity
derived from the fact that the Samaritans were descendants of marriages
of Jews with Gentiles who repopulated the region of Samaria at the time
of the Assyrian captivity (in the eight century before Christ). There
were also religious differences: the Samaritans had mixed the religion
of Moses with various superstitious practices, and did not accept the
temple of Jerusalem as the only place where sacrifices could properly
be offered. They built their own temple on Mount Gerizim, in
opposition to Jerusalem (cf. John 4:20); this was why, when they
realized Jesus was headed for the Holy City, they refused Him
hospitality.

54-56. Jesus corrects His disciples' desire for revenge, because it is
out of keeping with the mission of the Messiah, who has come to save
men, not destroy them (cf. Luke 19:10; John 12:47). The Apostles are
gradually learning that zeal for the things of God should not be bitter
or violent.

"The Lord does everything in an admirable way [...]. He acts in this
way to teach us that perfect virtue retains no desire for vengeance,
and that where there is true charity there is no room for anger--in
other words, that weakness should not be treated with harshness but
should be helped. Indignation should be very far from holy souls, and
desire for vengeance very far from great souls" (St. Ambrose,
"Expositio Evangelii Sec. Lucam, in loc.").

An RSV footnote after the word "rebuked" in verse 55 points out that
other ancient authorities add "and He said `You do not know what
manner of Spirit you are of; for the Son of Man came not to destroy
men's lives but to save them'". These words appear in a considerable
number of early Greek MSS and other versions and were included in the
Clementine Vulgate; but they do not appear in the best and oldest Greek
codexes and have not been included in the New Vulgate.

57-62. Our Lord spells out very clearly what is involved in following
Him. Being a Christian is not an easy or comfortable affair: it calls
for self-denial and for putting God before everything else. See the
notes on Matthew 8:18-22 and Matthew 8:22.

[The notes on Matthew 8:18-22 states:

18-22. From the very outset of His messianic preaching, Jesus rarely
stays in the same place; He is always on the move. He "has nowhere to
lay His head" (Matthew 8:20). Anyone who desires to be with him has to
"follow Him". This phrase "following Jesus" has a very precise
meaning: it means being His disciple (cf. Matthew 19:28). Sometimes
the crowds "follow Him"; but Jesus' true disciples are those who
"follow Him" in a permanent way, that is, who keep on following Him:
being a "disciple of Jesus" and "following Him" amount to the same
thing. After our Lord's ascension, "following Him" means being a
Christian (cf. Acts 8:26). By the simple and sublime fact of Baptism,
every Christian is called, by a divine vocation, to be a full disciple
of our Lord, with all that that involves.

The evangelist here gives two specific cases of following Jesus. In
the case of the scribe our Lord explains what faith requires of a
person who realizes that he has been called; in the second case--that
of the man who has already said "yes" to Jesus--He reminds him of what
His commandment entails. The soldier who does not leave his position
on the battlefront to bury his father, but instead leaves that to those
in the rearguard, is doing his duty. If service to one's country makes
demands like that on a person, all the more reason for it to happen in
the service of Jesus Christ and His Church.

Following Christ, then, means we should make ourselves totally
available to Him; whatever sacrifice He asks of us we should make: the
call to follow Christ means staying up with Him, not falling behind; we
either follow Him or lose Him. In the Sermon on the Mount (Matthew
5-7) Jesus explained what following Him involves--a teaching which we
find summarized in even the most basic catechism of Christian doctrine:
a Christian is a man who believes in Jesus Christ--a faith he receives
at Baptism--and is duty bound to serve Him. Through prayer and
friendship with the Lord every Christian should try to discover the
demands which this service involves as far as he personally is
concerned.]

[The notes on Matthew 8:22 states:

22. "Leave the dead to bury their own dead": although this sounds very
harsh, it is a style of speaking which Jesus did sometimes use: here
the "dead" clearly refers to those whose interest is limited to
perishable things and who have no aspirations towards the things that
last forever.

"If Jesus forbade him," St. John Chrysostom comments, "it was not to
have us neglect the honor due to our parents, but to make us realize
that nothing is more important than the things of Heaven and that we
ought to cleave to these and not to put them off even for a little
while, though our engagements be ever so indispensable and pressing"
("Hom. on St. Matthew", 27).]

We see here the case of the man who wanted to follow Christ, but on one
condition--that he be allowed to say goodbye to his family. Our Lord,
seeing that he is rather undecided, gives him an answer which applies
to all of us, for we have all received a calling to follow Him and we
have to try not to receive this grace in vain. "We receive the grace
of God in vain, when we receive it at the gate of our heart, and do not
let it enter our heart. We receive it without receiving it, that is,
we receive it without fruit, since there is no advantage in feeling the
inspiration if we do not accept it [...]. It sometimes happens that
being inspired to do much we consent not to the whole inspiration but
only to some part of it, as did those good people in the Gospel, who
upon the inspiration which our Lord gave them to follow Him wished to
make reservations, the one to go first and bury his father, the other
to go to take leave of his people" (St. Francis de Sales, "Treatise on
the Love of God", Book 2, Chapter 11).

Our loyalty and fidelity to the mission God has given us should equip
us to deal with every obstacle we meet: "There is never reason to look
back (cf. Luke 9:62). The Lord is at our side. We have to be faithful
and loyal; we have to face up to our obligations and we will find in
Jesus the love and the stimulus we need to understand other people's
faults and overcome our own" ([St J. Escriva, "Christ Is Passing By", 160).

*********************************************************************************************
Source: "The Navarre Bible: Text and Commentaries". Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.


[참고: 이 파일은 저서명 "가톨릭 교회의 말씀 전례에 따른 성경공부 해설서"(엮은이: 소순태, 
출판사: 가톨릭출판사)의 각주의 연장으로 마련되었습니다. 그리고 본문 중의 우리말 번역문에 
대한 저작권은 엮은이에게 있으며, 본문 중의 우리말 번역문들을 복사하여 가져가는 것을
허락하지 않습니다.]